Khalid Lateef : The Author is Regional President of Iqbal Research Institute Lahore, (Indian Administered Jammu and Kashmir Branch) located at Trehgam, District Kupwara. He is an Independent researcher of Iqbaliyaat, Hebrew Bible, and Comparative Study of Religions and Iqbal Study in reference with Reunification of Science, History, Archaeology, and Humanities. He can be reached at: khalidlateef012@gmail.com

Allama Iqbal says in the preface of the book that poverty effects the day to day life of human being. Imagine the earning of a common man do not satisfy his/her needs of day to day life. Day to day needs mean food, shelter, and clothes. Sometimes the lack of resources makes the inner human spirit rusty.
Human earning provides a passion of achievement of human structure in societies. The more society is rich the community is happy. The more society is poor, it snatches the right of more opportunities. The man who feels uncomfortable due to poverty snatches him from the right of existence.
The effect on the narrative of existence is the inner conscious and feelings of a man, who is not satisfied with his earning due to increasing capital poverty. The first teacher Aristotle says, ‘Slavery is necessary for the establishment human civilisations and traditions’.
We extract from the teachings of Aristotle that slavery, human dependence, and poverty is the important element of human establishment and civilisation. Is not it possible that every man must be freed from the economical issues and poverty. Iqbal terms this man as Muflis (Poor). Is not it possible to shut all the voices of beggars and needy people on streets and footpaths. Is this possible that helpers shall help all those people so that our ears shall listen no such voices. Humanity lovers have a higher kind of role in this regard.
The brethren of our society can not only have sympathy but they must possess empathy. Can we imagine that all the pain and poverty will finish from this world. But when the same question is posed to Iqbal, he refuses to answer. He moves back by saying that this assertion is not the ambition of Ilm-Ul-Iqtisad. Somehow the reply of these assertions lies on the nature of human beings’ capabilities.

Fig 1: Facsimile page of the first Lahore edition of Allama Sir Muhammad Iqbal’s Ilm-Ul-Iqtisad 1904 AD. Copyright: Khalid Lateef, Department of Foreign Policy, Foreign Relations, History, Archeology, and World Studies, Iqbal Research Institute Lahore (Indian Administered Jammu and Kashmir Branch), Trehgam, District Kupwara, Indian Administered Jammu and Kashmir 193224.
Fig 2: Prelude page of the first Lahore edition of Allama Sir Muhammad Iqbal’s Ilm-Ul-Iqtisad 1904 AD. Copyright: Khalid Lateef, Department of Foreign Policy, Foreign Relations, History, Archeology, and World Studies, Iqbal Research Institute Lahore (Indian Administered Jammu and Kashmir Branch), Trehgam, District Kupwara, Indian Administered Jammu and Kashmir193224.

The failure lies in the experts of subject of economics, who are lamb due to the lack of resources. Since the answers of these assertions depend upon the accidents and results, which is the subject matter of economy and economics. So, these assertions raise the importance of study of economy and economics. While keeping in view the above given ideas, the study of Maiishat (Capital) becomes necessary. Dr. Hosniyeh Novin, Dr. Kamran Pashayi Fakhri and Dr. Parvaneh Adelzadeh of Islamic Azad University, Tabriz Iran write in one of their research papers on Iqbal-i-Lahori:
“Economics is one of the essential sciences that human life is based on it. After world wars and regression in the world, the economists tried to offer solutions to improve people life conditions. No doubt, our rich and valued and literary works offer solutions for improvement of living and involve attitudes toward fruitful life. Muhammad Iqbal Lahori is one of the great and bilingual poets of India and Pakistan subcontinent. He presents the economic concepts and offers solutions for problems in skilled way. The most important issues that have been considered in his divan are poverty, disdain, charity, richness and beneficence. In spite of domestic and foreign riots and other factors influencing on society, he has paid attention to poverty and tried to expand culture of kindness and beneficence in the community by inspiration of religious teachings and indicate the importance of beneficence. He has encouraged the poor to contentment and patience in solving economic problems to balance the society and prevent poverty. The only way to improve the current conditions is simple living and to accomplish this goal, he advises the rich to help the poor as a kind of consolation. The way that prevents social disorders resulted from poverty.”
Hosniyeh Novin, Dr. Kamran Pashayi Fakhri, Dr. Parvaneh Adelzadeh, “The Concept of Poverty (Faqr) in Iqbal Lahori Divan”, ”Journal of Applied Environmental and Biological Sciences”, ISSN: 2090-4274, Page Number: 166. Department of Persian Literature, College of Persian Literature and Foreign Languages, Tabriz Branch, Islamic Azad University, Tabriz, Iran.